Isaiah 23:7 — Word Study
WLCהֲזֹ֥את לָכֶ֖ם עַלִּיזָ֑ה מִֽימֵי־ קֶ֤דֶם קַדְמָתָהּ֙ יֹבִל֣וּהָ רַגְלֶ֔יהָ מֵֽרָח֖וֹק לָגֽוּר׃
BSAIs thiszôʼth [your joyous, triumphant] jubilant cityʻallîyz whose originqadmâh [from ancient days, of old] is from antiquityqedem [from the distant past, from times long past] whose feetregel [her own, that carried her] have taken heryâbal▸ to settlegûwr [to sojourn, to colonize] far awayrâchôwq [into far-off countries, to distant places]
| Greek | English | Parsing |
|---|---|---|
| הֲזֹ֥את | ¿ [is] this | Particle, particle |
| לָכֶ֖ם | of you | Preposition, suffix |
| עַלִּיזָ֑ה | jubilant [city] | Adj |
| מִֽימֵי־ | [which is] from days of | Preposition, noun common masculine plural construct |
| קֶ֤דֶם | antiquity | Noun common, masculine singular absolute |
| קַדְמָתָהּ֙ | beginning its | Noun common feminine singular construct, suffix |
| יֹבִל֣וּהָ | [which] they have carried it | Verb hiphil imperfect third person masculine plural, suffix |
| רַגְלֶ֔יהָ | feet its | Noun common feminine dual construct, suffix |
| מֵֽרָח֖וֹק | from a distance | Preposition |
| לָגֽוּר׃ | to sojourn | Preposition, verb qal infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Is this your jubilant city, whose origin is from antiquity, whose feet have taken her to settle far away? |
| KJV | Is this your joyous city, whose antiquity is of ancient days? her own feet shall carry her afar off to sojourn. |
| ASV | Is this your joyous city, whose antiquity is of ancient days, whose feet carried her afar off to sojourn? |
| YLT | Is this your exulting one? From the days of old [is] her antiquity, Carry her do her own feet afar off to sojourn. |
| WEB | Is this your joyous city, whose antiquity is of ancient days, whose feet carried her far away to travel? |
| BBE | Is this the town which was full of joy, whose start goes back to times long past, whose wanderings took her into far-off countries? |
The translations agree on the portrayal of Tyre as a jubilant city, with no significant differences noted.
The structure consists of a main clause followed by two subordinate phrases that provide additional information about Tyre's origins and actions.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectזֹאת
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Isaiah 23:7
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Prophecy Against Tyregenerated
Isaiah 23:7 poses a rhetorical question about Tyre, a city celebrated for its joy and ancient roots. The prophet Isaiah highlights how the city has settled far from its origins, reflecting on its past glory and current state. This verse follows a call to the inhabitants of the coastlands to mourn, indicating a shift from joy to lamentation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 22:2 | O city of commotion, O town of revelry? Your slain did not die by the sword, nor were they killed in battle. |
| 2 | Joshua 19:29 | The border then turned back toward Ramah as far as the fortified city of Tyre, turned toward Hosah, and came out at the Sea in the region of Achzib, |
| 3 | Isaiah 47:1–2 | “Go down and sit in the dust, O Virgin Daughter of Babylon. Sit on the ground without a throne, O Daughter of Chaldea! For you will no longer be called tender or delicate. |
| 4 | Ecclesiastes 10:7 | I have seen slaves on horseback, while princes go on foot like slaves. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — עַלִּיזָ֑ה, 'a.li.Zahgenerated
The word עַלִּיז (alliyz) is an adjective meaning jubilant or exultant, derived from the root עַלָּז (alaz), which conveys joy and celebration. In this verse, it describes Tyre's former state as a city filled with joy.
The parsing shows it as a simple adjective, which emphasizes the city's character in the past. Isaiah uses this term to evoke a sense of nostalgia and to question the current state of a once jubilant city.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations of this verse generally agree on the description of Tyre as a jubilant city.
Sentence Structuregenerated
The finite verb יֹבִל֣וּ (they have carried) governs the sentence, with several phrases hanging off it: a prepositional phrase indicating the subject, a clause describing the city, and additional phrases providing context about its origins and actions.
The structure emphasizes the city’s past and its far-reaching influence, with the subject and predicate clearly defined, creating a vivid picture of Tyre's former glory.
Septuagint Backgroundgenerated
In the Septuagint, the word for jubilant is rendered as ἀλλοίωσις, indicating a possible interpretation shift towards a more general sense of alteration rather than specific joy. This choice suggests a broader understanding of Tyre's transformation over time.
The Greek translation also reflects a different stylistic approach, emphasizing the city's decline from its once-celebrated status.
In plain words — the whole versegenerated
Isaiah 23:7 asks if Tyre, once a jubilant city with ancient roots, has settled far away. The verse reflects on its past glory and questions its current state, inviting readers to consider the city's transformation over time.
Frequently Asked Questionsgenerated
Isaiah is referring to Tyre, highlighting its past joy and prosperity, which is now in question due to its current state.
The mention of Tyre's origins emphasizes its historical significance and contrasts its former glory with its present condition.
Tyre was known for its trade and wealth, and the verse reflects on how that prosperity has changed over time, prompting a reflection on its current state.
The phrase 'far away' indicates that Tyre has settled in distant lands, suggesting a loss of its original identity and glory.
Reflection Questionsgenerated
- What does it mean for a city to be jubilant, and how can that apply to communities today?
- How do historical origins shape the identity of a place or people?
- In what ways can we reflect on our own past to understand our present circumstances?
- How does change affect our perception of joy and prosperity in our lives?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, reflecting on Tyre's pride and its ancient state, arguing that it has been rebuked for its arrogance and lack of reliance on God.
Is this not yours, which boasted in its ancient days? Tyre, pride, has been rebuked because it boasted in its ancient state and did not look to God. Instead, it remembered the names of its ancestors, thinking itself eternal.Early Church Fathers on Isaiah 23 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 23:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[Is] this your joyous [city]?.... Which the other day looked so gay, brisk, and cheerful, through the number of its inhabitants, largeness of trade, fullness of provisions, and pleasures of every
Read John Gill on Isaiah 23 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIs this your joyous city, whose antiquity is of ancient days? her own feet shall carry her afar off to sojourn. (Is) this your joyous (city)? Is this silent ruin all that is left of your once joyous city?
Read Robert Jamieson on Isaiah 23 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIs this your joyous city, that formerly lived in so much pomp, and pleasure, and security? Whose antiquity is of ancient days; being built before Joshua’ s time, as is manifest from . Her own feet shall carry her; whereas before, like a delicate lady, she would not set the sole of her foot to the ground, as the expression is, , but used to be carried in stately chariots, or magnificent vessels. To sojourn; to seek for new habitations. For as some of the Tyrians were taken and carried captive into Chaldea, and other places, so others fled by sea into several parts of the world, Carthage, and divers other towns of the Midland Sea, as is recorded by ancient historians.
Read Matthew Poole on Isaiah 23 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 23:7 [Is] this your joyous [city], whose antiquity [is] of ancient days? her own feet shall carry her afar off to sojourn.Ver. 7. Is this your joyous city?] q.d., So ye were wont to hold her, and to boast of her; but now it is somewhat otherwise. Cities die as well as men, saith one. They also have their times and their turns, their rise and their ruin. Hic immoremur parum et pedem figamus oportet. Let this be duly considered, and an "abiding city" sought. The wicked may revel in this world, the godly only rejoice. Whose antiquity is of ancient days.] Palaetyre, or the old town especially: and this was a piece of her silly glory; “ Urbs fur ills Tyros priscis quae condita saeclis…
Read John Trapp on Isaiah 23 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) Is this your joyous city . . .?—Tyre was, as has been said, of later origin than Zidon, but was the oldest of the daughter cities. Josephus (Ant. viii. 3. 1) fixes the date of its foundation at 240 years before Solomon. Her own feet shall carry her.—The English version (tenable grammatically) points to the wanderings of exile. Another rendering, her feet are wont to carry her . . . is also legitimate, and fits in better with the context, which paints the past glory of Tyre in contrast with her coming calamities. So taken, the words point to her numerous colonies, of which Carthage was the chief.
Read Charles John Ellicott on Isaiah 23 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. Whose antiquity is of ancient days - "Whose antiquity is of the earliest date"] Justin, in the passage above quoted, had dated the building of Tyre at a certain number of years before the taking of Troy; but the number is lost in the present copies. Tyre, though not so old as Sidon, was yet of very high antiquity: it was a strong city even in the time of Joshua. It is called עיר מבצר צר ir mibtsar tsor, "the city of the fortress of Sor," Joshua 19:29. Interpreters raise difficulties in regard to this passage, and will not allow it to have been so ancient; with what good reason I do not see, for it is called by the same name, "the fortress of Sor," in the history of David, 2 Samuel…
Read AdamClarke on Isaiah 23 →
CambridgeThe Cambridge Bible for Schools and Colleges7. The reference is of course to Tyre, the principal subject of the prophecy. whose antiquity … days] Next to Zidon, Tyre was regarded as the most ancient city of Phœnicia. Her priests claimed for their temple the fabulous antiquity of 2300 years in the time of Herodotus (II. 44); Josephus dates the city’s foundation 240 years before the building of Solomon’s Temple (Ant. viii. 3, 1). her own feet shall carry her …] Render: whose feet used to carry her.… The reference is not to the future captivity or flight of the Tyrians (for which the expressions are unsuitable) but to the long journeys and residence in foreign parts of her enterprising merchants.
Read Cambridge on Isaiah 23 →
Albert Barnes1798–1870Barnes' Notes on the BibleIs this your joyous city - Is this the city that was just now so full of happiness, of revelry, of business, of gaiety, of rejoicing? (see the note at Isaiah 22:2) Whose antiquity is of ancient days - Strabo (xvi.
Read Albert Barnes on Isaiah 23 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Is this your jubilant city, whose origin is from antiquity, whose feet have taken her to settle far away?
Is this your joyous city, whose antiquity is of ancient days, whose feet carried her far away to travel?
Is this your jubilant city, whose origin is from antiquity, whose feet have taken her to settle far away?
Is this really your boisterous city whose origins are in the distant past, and whose feet led her to a distant land to reside?
Tyndale line
Is this your joyous city, whose antiquity is of ancient days? her own feet shall carry her afar off to sojourn.
Is this your joyous city, whose antiquity is of ancient days, whose feet carried her afar off to sojourn?
Is this your joyous city, whose antiquity is of ancient days, whose feet carried her afar off to sojourn?
Is this your joyous city , whose antiquity is of ancient days? her own feet shall carry her far off to sojourn.
Is not this that your glorious citie? her antiquitie is of ancient daies: her owne feete shall leade her afarre off to be a soiourner.
Strictly literal
Is this your joyous [city], whose antiquity is of ancient days? Her feet shall carry her afar off to sojourn.
Is this your exulting one? From the days of old [is] her antiquity, Carry her do her own feet afar off to sojourn.
Is this your exulting one? Her antiquity [is] from the days of old, || Her own feet carry her far off to sojourn.
Is this your fate, ye of the joyous [city]? she whose antiquity is of ancient days—her own feet shall carry her, afar off to sojourn.
Has this happened to you, the joyful city, whose origin is from ancient times, whose feet carried her far away to foreign places to settle?
From the Latin
Is not this your city, which gloried from of old in her antiquity? her feet shall carry her afar off to sojourn.
Simplified
Is this really your triumphant city, whose beginnings are from the distant past, who has sent out people to colonize faraway places?
Is this the town which was full of joy, whose start goes back to times long past, whose wanderings took her into far-off countries?
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is supported by the Septuagint and the Dead Sea Scrolls, with the former providing a word-by-word correspondence, while the scrolls show partial agreement with some restored words. The overall message remains consistent across these witnesses.
הֲזֹ֥את לָכֶ֖ם עַלִּיזָ֑ה מִֽימֵי־ קֶ֤דֶם קַדְמָתָהּ֙ יֹבִל֣וּהָ רַגְלֶ֔יהָ מֵֽרָח֖וֹק לָגֽוּר׃
6 of the 10 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
הזואת ל׳כמה העלוזה מימי קדם קדמות׳ה ובלי׳ה רגלי׳ה מרחק לגור
10 words on the leather.
[הזאת] ל׳כם [עליזה] [מימי] קדם [קדמת׳ה] [יבלו׳ה] רגלי׳ה מרחוק [לגור]
1 word on the leather — 3 partly restored, 6 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Isaiah 23:7
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
זֹאת (zot) is a demonstrative pronoun and adverb meaning 'this' or 'here.' It can stand alone or be used in apposition to a noun, often serving as a predicate. The word can also attach enclitically to interrogative pronouns to add emphasis. In poetry, it may function as a relative pronoun, though this is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2063 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2063 zo'th zothe'
irregular feminine of 2089; this (often used adverb):--
hereby (-in, -with), it, likewise, the one (other, same), she,
so (much), such (deed), that, therefore, these, this (thing),
thus.
see HEBREW for 02089
זֹאת (zot) — this.
1) this, this one, here, which, this...that, the one...the other, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Part | Pron — Particle · particleHTi/Tm
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HR/Sp2mp — Preposition · suffixHR/Sp2mp
עַלִּיז (alliyz) is an adjective meaning exultant or jubilant. It is derived from the root word עַלָּז (alaz), which conveys a sense of joy and rejoicing. The term captures a feeling of joyfulness and celebration, as noted in entries from Brown-Driver-Briggs and Strong's Hebrew Dictionary.
[עַלִּיז] adj. exultant, jubilant
base
H5947 [עַלִּיז] exultant, jubilant
5947 `alliyz al-leez'
from 5937; exultant:--joyous, (that) rejoice(-ing)
see HEBREW for 05937
עַלִּיז (al.liz) — jubilant.
exultant, jubilant
Adj — AdjHAafsa
sit'-i (`ir, qiryah; polis):
I. THE CANAANITE CITY
1. Origin
2. Extent
3. Villages
4. Sites
5. External Appearance
6. General
II. THE CITY OF THE JEWISH OCCUPATION
1. Tower or Stronghold
2. High Place
3. Broad Place
4. Streets
5. General Characteristics
III. STORE CITIES
IV. LEVITICAL CITIES
LITERATURE
I. The Canaanite City.
1. Origin:
The development of the Canaanite city has been traced by Macalister in his report on the excavation at Gezer (Palestine Exploration Fund Statement, 1904, 108 ff). It originated on the slopes of a bare rocky spur, in which the Neolithic Troglodytes quarried their habitations out of the solid rock, the stones therefrom being used to form a casing to the earthen ramparts, with which the site was afterwards surrounded and which served as a protection against the intrusion of enemies. Later Semitic intruders occupied the site, stone houses were built, and high stone defense…
City
The earliest mention of city-building is that of Enoch, which was built by Cain (Gen. 4:17). After the confusion of tongues, the descendants of Nimrod founded several cities (10:10-12). Next, we have a record of the cities of the Canaanites, Sidon, Gaza, Sodom, etc. (10:12, 19; 11:3, 9; 36:31-39). The earliest description of a city is that of Sodom (19:1-22). Damascus is said to be the oldest existing city in the world. Before the time of Abraham there were cities in Egypt (Num. 13:22). The Israelites in Egypt were employed in building the “treasure cities” of Pithom and Raamses (Ex. 1:11); but it does not seem that they had any cities of their own in Goshen (Gen.…
The towns and cities of Palestine were commonly built on heights, for better security against robbers or invaders. These heights, surrounded by walls, sometimes formed the entire city. In other cases, the citadel alone crowned the hill, around and at the base of which the town was built; and in time of danger the surrounding population all took refuge in the fortified place. Larger towns and cities were often not only defended by strong outer walls, with towers and gates, but by a citadel or castle within these limits-a last resort when the rest of the city was taken, Jud 9:46,51. The "fenced cities" of the Jews, De 3:5, were of various sizes and degrees of strength; some being surrounded by high and thick stone walls, and others by feebler ramparts, often of clay or sun-dried…
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
HR/Ncmpc — Preposition · noun common masculine plural constructHR/Ncmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word קֶ֫דֶם (*qedem*) means 'east' and also refers to 'front' or 'ancient time.' It is derived from another root and can indicate direction (eastward) or time (aforetime, antiquity). The entries highlight its use in various contexts, including geographical and temporal references, but do not present any significant disagreements among lexicons.
קֶ֫דֶם n.[m.] front, east, aforetime
loc.
front
East; elsewh. מִקּ׳ = eastward
temp., ancient time, aforetime:
הַרְרֵי ק׳ Dt 33:15 ancient mts.
בִּימֵי ק׳ ψ 44:2 in ancient days
מִקּ׳ from of old
ק׳ alone, as adv. anciently, of old
beginning
base
[קֵ֫דֶם], קֵ֫דְמָה adv. eastward, to, toward the E.
base
H6924a קֶ֫דֶם front, east, aforetime . loc. . front
. East
. temp. ancient time, aforetime
H6924b קֵ֫דֶם, קֵ֫דְמָה eastward, to, toward the E.
6924 qedem keh'-dem
or qedmah {kayd'-maw}; from 6923; the front, of place
(absolutely, the fore part, relatively the East) or time
(antiquity); often used adverbially (before, anciently,
eastward):--aforetime, ancient (time), before, east (end,
part, side, -ward), eternal, X ever(-lasting), forward, old,
past. Compare 6926.
see HEBREW for 06923
see HEBREW for 06926
קֶ֫דֶם (qe.dem) — East.
This name means east, antiquity, front
קֵ֫דֶם (qe.dem) — east.
adv
eastward, to or toward the East
Another spelling of qe.dem (קֶ֫דֶם ": east" H6924)
קֶ֫דֶם (qe.dem) — front: east.
: east
1) east, antiquity, front, that which is before, aforetime
1a) front, from the front or east, in front, mount of the East
1b) ancient time, aforetime, ancient, from of old, earliest time
1c) anciently, of old (adverb)
1d) beginning
1e) east
קֶ֫דֶם (qe.dem) — front: old.
: old/ancient
1) east, antiquity, front, that which is before, aforetime
1a) front, from the front or east, in front, mount of the East
1b) ancient time, aforetime, ancient, from of old, earliest time
1c) anciently, of old (adverb)
1d) beginning
1e) east
קֶ֫דֶם (qe.dem) — front: forward.
: forward
1) east, antiquity, front, that which is before, aforetime
N-ms — Noun common · masculine singular absoluteHNcmsa
קַדְמָה (qadmah) refers to concepts of antiquity and former states or situations. It can denote the beginning or origin of something and is also used as a conjunction meaning 'before' in a temporal sense. The word is derived from a root meaning priority in time.
[קַדְמָה] n.f. antiquity, former state;—
antiquity, beginning
former state
cstr. sg. = conj. before (temp.)
base
H6927 [קַדְמָה] antiquity, former state;— . antiquity, beginning
. former state
. cstr. sg. = conj. before (temp.)
6927 qadmah kad-maw'
from 6923; priority (in time); also used adverbially
(before):--afore, antiquity, former (old) estate.
see HEBREW for 06923
קַדְמָה (qad.mah) — former.
1) antiquity, former state or estate or situation, before, origin
1a) antiquity, beginning, origin
1b) former state or situation conj
1c) before
Aramaic equivalent: qad.mah (קַדְמָה "previously" H6928)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3fs
יָבַל (yabal) is a Hebrew verb meaning to conduct or carry along. It encompasses various actions such as leading, bearing offerings, and being led to the grave. The word has both Hiphil and Hophal forms, indicating active and passive meanings, respectively. There is an Aramaic equivalent, יְבַל (ye.val), also meaning 'to bring'.
[יָבַל] vb. Hiph. conduct, bear along
Hiph.
bear along offerings
carry away
Hoph.
be borne along
be borne to the grave
be led, conducted
base
H2986 יָבַל Hiph. conduct, bear along . . bear along offerings
. carry away
. . be borne along
. be borne to the grave
. be led, conducted
2986 yabal yaw-bal'
a primitive root; properly, to flow; causatively, to bring
(especially with pomp):--bring (forth), carry, lead (forth).
יָבַל (ya.val) — to conduct.
1) to bring, lead, carry, conduct, bear along
1a) (Hiphil)
1a1) to bear along, bring
1a2) to carry away, lead away
1a3) to lead, conduct
1b) (Hophal)
1b1) to be borne along
1b2) to be borne (to the grave)
1b3) to be brought, be led, be conducted
Aramaic equivalent: ye.val (יְבַל "to bring" H2987)
V-Hiphil-Imperf-3mp | Suff — Verb hiphil imperfect third person masculine plural · suffixHVhi3mp/Sp3fs
רֶ֫גֶל (regel) means 'foot' and can refer to a foot or leg in various contexts, including anthropomorphic references to God and other beings. It also implies steps or paces. The word is derived from a root meaning related to walking, and it appears in multiple forms, such as feet and paces.
רֶ֫גֶל 247 n.f. foot
foot
three times (feet, paces)
base
H7272 רֶ֫גֶל foot . foot
. three times (feet, paces)
7272 regel reh'-gel
from 7270; a foot (as used in walking); by implication, a
step; by euphem. the pudenda:--X be able to endure, X
according as, X after, X coming, X follow,
((broken-))foot((-ed, -stool)), X great toe, X haunt, X
journey, leg, + piss, + possession, time.
see HEBREW for 07270
רֶ֫גֶל (re.gel) — foot.
1) foot
1a) foot, leg
1b) of God (anthropomorphic)
1c) of seraphim, cherubim, idols, animals, table
1d) according to the pace of (with prep)
1e) three times (feet, paces)
Aramaic equivalent: re.gal (רְגַל "foot" H7271)
N-fd | Suff — Noun common feminine dual construct · suffixHNcfdc/Sp3fs
רָחֹק (rachowq) means distant or far, and can refer to both physical distance and time. It can also denote a sense of remoteness or preciousness. The word can be used adverbially and is associated with the concept of distance in various contexts, including distant lands or times.
רָחֹק, רָחוֹק adj. distant, far, et n.m. distance
base
H7350 רָחֹק, רָחוֹק distant, far, distance
7350 rachowq raw-khoke'
or rachoq {raw-khoke'}; from 7368; remote, literally or
figuratively, of place or time; specifically, precious; often
used adverbially (with preposition):--(a-)far (abroad, off),
long ago, of old, space, great while to come.
see HEBREW for 07368
רָחֹק (ra.choq) — distant.
adj
1) remote, far, distant, distant lands, distant ones
1a) of distance, time
n m
2) distance
2a) from a distance (with prep)
Aramaic equivalent: ra.chiq (רְחִיק "far" H7352)
Prep | Adj — PrepositionHR/Aamsa
גּוּר (gur) is a Hebrew verb with a range of meanings including to sojourn, abide, and seek hospitality, as well as to stir up strife or quarrel, and to dread or fear. It is built from a primitive root that conveys the idea of turning aside from a path, often for lodging. The lexicons indicate that it can imply both positive and negative interactions, such as hospitality and conflict.
גּוּר vb. sojourn
Qal
sojourn
abide
Hithpol. seek hospitality with
base
[גּוּר] vb. stir up strife, quarrel
Qal.
stir up strife
quarrel
Hithpol. they excite themselves, but unlikely
base
[גּוּר] vb. dread
Qal
be afraid of
stand in awe of
base
H1481a גּוּר sojourn .. sojourn
. abide
. seek hospitality with
H1481b גּוּר stir up strife, quarrel H1481c גּוּר dread
1481 guwr goor
a primitive root; properly, to turn aside from the road (for
a lodging or any other purpose), i.e. sojourn (as a guest);
also to shrink, fear (as in a strange place); also to gather
for hostility (as afraid):--abide, assemble, be afraid, dwell,
fear, gather (together), inhabitant, remain, sojourn, stand in
awe, (be) stranger, X surely.
גּוּר (gur) — to sojourn.
1) to sojourn, abide, dwell in, dwell with, remain, inhabit, be a stranger, be continuing, surely
1a) (Qal)
1a1) to sojourn, dwell for a time
1a2) to abide, stay, temporarily dwell
1b) (Hithpolel)
1b1) to seek hospitality with
1b2) to assemble oneself
גּוּר (gur) — to quarrel.
1) to stir up trouble, strife, quarrel, gather together
1a) (Qal)
1a1) to stir up strife
1a2) to quarrel
1b) (Hithpolel) to excite oneself
גּוּר (gur) — to dread.
1) to dread, fear, stand in awe, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to be in awe, stand in awe
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
